Part 13

The Quraish, however, hearing of Zainab's departure, started off in pursuit of her, and one of them, Hibar, struck her so brutally with the shaft of his spear, that he threw her out of her "hawdaj," (a kind of litter), and she dropped from the back of her camel to the ground. Shortly after her arrival at Al-Madinah, the poor woman, not having recovered from her fall, and being pregnant, died from the effects of the ill-treatment she had thus undergone.

Under the influence of grief and despair, the Prophet gave orders that anyone putting his hand on the villain Hibar was to burn him alive. But it was not long before Mohammad cancelled this cruel command, declaring: 'The Master of the Worlds alone hath the right to inflict the torture of Fire!' This was in allusion to the flames of Hell.

As for Abul'As, retaken by the Mussulmans while conducting a caravan back from Syria-, he was again liberated by the Prophet and became a convert to Islam.

Mohammad thus let no opportunity escape to prove his generosity to the prisoners, his own fellow-countrymen. The Prophet's clemency resulted immediately in the conversion of no small number of Makkans, marvelling at the tales told by the captives who, upon regaining the bosom of their families, bore witness to the kindness with which they had been treated.

Perhaps the fact of such compassion towards the enemies of Islam constituted peril in the future? So said a Revelation to the Prophet, blaming him at the same time. Mohammad was overwhelmed with profound sadness, at the thought that his generosity would cause the death of many Believers, as he dared not hope that goodness would sweep away all feeling of enmity.

As soon as the victory was won, the division of the booty was near to causing serious quarrels among the Faithful. Each man desired to keep to himself all he had plundered. Those who had fought without thinking of stripping the dead, put in a claim, saying to their comrades who wanted to keep that which they had taken: 'Had it not been for us, ye would have been unable to seize any booty at all.' Finally, the men of the rear-guard also complained: 'If we had not considered the Prophet's safety above all things, we should have fought with you and pillaged as ye did.' The debate seemed to be turning out badly when a Revelation put an end to the dispute: "_They will question Thee about the spoils. Say: The spoils are Allah's and The Apostle's._" (THE QUR'AN, VIII, 1.)

Back again in Al-Madinah, Mohammad divided the booty with the most scrupulous fairness, and gave out that not only the rearguard should receive their share, but also a few of the Faithful who had remained in the city to uphold the cause of Islam during the absence of their chief.

Thus did Mohammad succeed in contenting everybody. So far as he was concerned, he only took the same share as a common soldier; but it was settled that in future the fifth part of the booty "_should belong to Allah and to the Apostle and to the near of kin and to orphans, and to the poor and to the wayfarer_." (THE QUR'AN, VIII, 42.)

The Makkans were joyfully celebrating the return of the great caravan that had caused them such immense anxiety, when the remains of the routed army began to straggle back.

At first, the citizens refused to believe such dire disaster, so great had been their confidence in the superiority of the numbers and equipment of their soldiers. The fugitives were considered to be cowards deserting before the battle had begun.

But when doubt was no longer possible, profound consternation overtook Allah's enemies. The fury of Abu Lahab, the real organiser of the expedition, was inconceivable. In his presence, one of the fugitives told of the miracles he had witnessed and which, in his opinion, were an excuse for the defeat. 'The Mussulmans, assuredly, were granted supernatural succour, for I saw, with my own eyes, in the whirling tempest, many warriors gifted with superhuman strength, wearing white tunics, mounted on dapple-grey horses, and fighting side by side with our enemies.'--'By Allah! verily, they were angels!' exclaimed one of those present, Abu Rafiah, a servant of Abbas, Mohammad's uncle.

Abu Lahab, enraged at the impression of terror produced by this story and the remarks that had followed, hurled himself on Abu-Rafiah, threw him down and beat him unmercifully in the most savage fashion. 'Art thou not ashamed thus to profit by the master's absence to strike his serving-man?' the wife of Abbas, revolted at the sight, shouted to Abu Lahab. Catching up a spear, she struck him in the face with it, and drew blood. The punishment was so well deserved that no one protested. Abu Lahab, humiliated in the eyes of all, hastened to hide his shame and rage in the most secluded part of his dwelling. Not being in the best of health just then, he could not master the exasperation he felt. His blood was turned; the whole of his body broke out in reddish pustules, known as "adsah", and he was carried off in less than a week.

As for Abu Sufyan and his wife, Hind, in despair at the death of their son, Hanzalah, and debased by the defeat, they showed themselves conspicuously as being athirst for vengeance. Abu Sufyan exercised his authority by prohibiting all show of grief. 'Weep not for your dead,' he proclaimed. 'Do not give way to the usual funereal lamentations. Let poets be careful not to compose elegies. O Makkans! avoid causing the joy of our foes by the sight of your sadness. Let only one thought absorb your minds--that of vengeance!'

He took a solemn oath to abstain from going near his wife or making use of his perfumes until the day when striking revenge should bring balm to his heart.

The effect of the Prophet's victory spread far and wide among all the tribes of Arabia. The tidings crossed the seas; the Prophet having despatched an emissary to the Najashi of Abyssinia, to announce the result of the battle and to inform all the Believers, who had taken refuge at this monarch's court, that they would be in safety behind the walls of Al-Madinah, at Mohammad's side.

CHAPTER THE SIXTH

[Sidenote: ALI'S MARRIAGE]

By reason of admirable devotion, indomitable courage and the absolute purity of his way of living, Ali had become one of the most popular heroes of Islam, but his extreme poverty forced him to hire himself out to an Ansar, a garden landlord. When Ali was not engaged in prayer, he passed the hours in watering date-trees. He deserved that this lowly situation, bearing no comparison with his exploits, should have been changed so as to give him new lustre in the eyes of the people.

Abu Bakr and Usman, finding him one day busily engaged in drawing water from a well, bade him halt in his work, and reminded him of a former desire of his, when he had thought of marrying Fatimah, the Prophet's daughter. Ali got out of temper. 'Ye know how poor I am,' he told them. 'It's cruel of you to bring up a dream that can never come true!'

But they were so persistent, affirming that he could count upon their good offices, that Ali repressed his timidity, and carrying his sword, armour and sandals, that constituted his sole wealth, went and knocked at the Prophet's door. Mohammad welcomed him with these words: 'Here stands a man more dear to me than any other.' Ali remained silent, with bowed head. 'Speak!' commanded Mohammad.--'O Prophet!' Ali made up his mind to reply at last, 'thou didst bring me up, an orphan boy, with a father's love. This day have I arrived at an age when a man should have a home of his own. Once more I seek thine aid. I come to ask thee to give me thy daughter Fatimah in marriage.'--What dower bringest thou?'--'Thou knowest my poverty. I bring thee all I possess: my sword, armour and sandals.'--'Thy sword belongeth to thy religion, I cannot accept it. But thy good right arm is strong enough to defend thy breast better than any cuirass. Go sell thine armour and bring me the price thereof to serve as my daughter's dower.'

Ali, all his wishes gratified, sought out a buyer. Usman offered him a good price and then gave him back his armour, begging him to accept it as a wedding-present.

The marriage was soon arranged; ratified by Mohammad saying to Ali: 'Verily, Allah gave thee my daughter in Heaven before I gave her to thee in this world.'

A great number of the Faithful, summoned by Bilal, were present to listen to the "khutbah" (sermon) of their chief, who wished to apprise them of the betrothal of his daughter to Ali. Bilal was charged to procure the few simple things indispensable in a household. Half the dowry served to buy a mattress and a pillow of palm-fibre, a goat-skin for water and a few earthenware platters. With the other half, were purchased butter, dates, and flour, forming the frugal betrothal repast.

When, according to custom, a group of women came to fetch the bride and lead her into her husband's room, the Prophet, in memory of her on whom this duty would have devolved, namely Khadijah, Fatimah's mother, was overtaken by a profound fit of sadness. Showers of tears coursed down his cheeks. When he had mastered his emotion, he placed Ali at his right hand, with Fatimah at his left, saying to them: 'May Allah cause to be born to you noble descendants, who shall be an honour to our race!'

For three days and three nights, the newly-married couple remained absorbed in prayer. It was only on the fourth night that chaste Ali, to whom Mohammad declared that he hoped a long line of male children would spring from this marriage, dared to approach his wife in whose veins coursed the blood of the Prophet.

Nine months later, Fatimah brought into the world a son who was named Hasan. A year after the birth of Hasan, his brother Husain was born. The offspring of Hasan and Husain, called _Sharifs_, are the sole descendants of the Prophet.

[Sidenote: THE PROPHET'S MARRIAGE WITH HAFSAH AND UMMU'L-MASAKIN.]

Hafsah, daughter of Umar and widow of Khunes, wished to marry again, but she was of such a haughty disposition that no one came forward to offer to be her husband. Abu Bakr, and Usman after him, to whom her hand had been proposed, both declined. Umar, greatly annoyed at his daughter's humiliation, opened his heart to the Prophet who replied: 'Usman will marry a better woman than Hafsah; and Hafsah will marry a better man than Usman.' Mohammad gave his daughter Ummi-Kulsum in marriage to Usman, whilst, to honour Umar, the Prophet took haughty Hafsah to wife.

Shortly afterwards, Mohammad also espoused the widow of Ubaidah, the martyr of Badr. She was a woman whose charity was inexhaustible and earned the surname of "Ummu'l-Masakin," (the Mother of the Poor).

[Sidenote: THE BATTLE OF UHUD (_Year III of the Hegira, A.D. 625_)]

The inhabitants of Makkah could not console themselves for the defeat at Badr. The future seemed to them black indeed. Their caravans dared not venture on the Syrian road, blocked by the Prophet's bold stroke. Ruin and famine were inevitable at an early date. To guard against such impending disaster, they decided to devote the large profits made by their great caravan to arming an expedition which would avenge their dead and grant them commercial security. Allured by offers of money, numerous Bedouins of the vicinity came forward to proffer assistance. Already worked up by the inflammatory satires of the poets Kab ibn Ashraf and Abu Uzd, these tribesmen, called "Habash," or Confederates, were enrolled in the ranks of the army raised by Abu Sufyan.

At the head of these troops, three thousand strong, were Safunah and Ikrimah, sons of Ibn-i-Khalaf and Abu Jahal, two of the mighty dead of Badr, and Khalid ibn Walid, the unconquerable soldier. The women's thirst for revenge was equally ardent; and Hind, the wife of Abu Sufyan, bore along behind her a horde of her companions resolved to stop any warrior who might be tempted to run away.

In the fertile plains, north of Al-Madinah, the fellahs were peacefully engaged in their work of agriculture, or watching over their grazing flocks, when all of a sudden, the soldiers of Abu Sufyan, who had taken the greatest precautions to hide their rapid advance, debouched from the ravines of the western mountains. All resistance being impossible, the ill-fated peasants fled in great haste to escape being massacred, and to warn their fellow-citizens of the invasion of Allah's enemies.

From the top of their ramparts, the dwellers in Al-Madinah looked down on a sight that made their agriculturists' hearts bleed. Like a swarm of gigantic locusts, the camels of the idolatrous army ravaged the verdant meadows, whilst horsemen slaughtered cattle and, madly rushing, the riders trampled down and scattered the golden harvest, with all the disdain of traders for the work of husbandmen.

In the face of this havoc wrought before their eyes, the Faithful found themselves in a state of most irritating powerlessness. The plain afforded commodious space for the manoeuvres of their enemies' countless cavalry, and the Believers had no mounted men to put in the field.... Their sole resource was the wisdom of Allah's Apostle; so, ready for any sacrifice, they gathered round him.

Now Mohammad had dreamed that he saw his sword-blade notched; his foes slaughtering his flocks, whilst a breastplate was close to his hand. The Prophet told his followers of his dream and explained what it signified. 'The notched blade means that I shall be wounded. The slaughtered flocks show that a great number of my disciples will die; and the breastplate near me symbolizes the ramparts of Al-Madinah which alone can save us from disaster. Let us shut ourselves up in the city and we shall have nothing to fear from our adversaries. Should they attack, they can easily be repulsed and made to suffer cruel losses; and if they fall back without attacking, they will be crushed in their retreat by the shame of not having dared to fight us.'

Such had always been the tactics of the people of Al-Madinah from time immemorial; but their quality of Mussulmans and their victory at the battle of Badr had changed all their ideas. Thinking that they were now and for ever invincible, they no longer had the patience to remain impassible while their gardens were laid waste. Furthermore, those who had not fought at Badr were burning with desire to show that they too were full of courage. The worst that could befall them was martyrdom to which they sincerely aspired.

Abdullah ibn Abi Salul, chief of the "Hypocrites," was alone opposed to an advance. For once in a way, the Prophet agreed with him. Nevertheless, in the face of the unanimity and the enthusiasm of the true Believers, Mohammad considered that he ought to give way, and resolved to order the march out that he disapproved in his foresight. After having recited the afternoon prayer, _Asr_, he went back into his house to buckle on his armour.

The warriors, too, were ready. A compact crowd surrounded the dwelling of the Prophet who soon appeared, girt with his coat of mail, helmet on head, sword by his side, shield on his shoulders, and spear in hand....

Whilst waiting, the Faithful had had time to reflect. They began to regret their hasty decision, and their chiefs, ashamed at having upheld different ideas to those of Allah's Chosen One, said to him: 'We ought to have bowed down to thy judgment. We feel inclined to remain where we are. Thou canst put aside thine armour.'--'When a Prophet hath buckled on his breastplate,' replied Mohammad, 'he forfeits the right to take it off until the fight is finished.'

The army of the Believers numbered a thousand foot-soldiers, but possessed only two horses. The standard of the Mohadjirun was confided to Musab ibn Amir; that of the Aus to Uqaid; the banner of the Khazraj being borne by Habbab. Just before sunset, the column went forward, taking a northerly direction.

Scarcely had they passed the ramparts, when they were rejoined by a troop of six hundred men, all well-armed. They were Jews; allies of Abdullah, the "Hypocrite," and it was thanks to his counsel that they offered their assistance to the Prophet. 'Allah's aid sufficeth,' he answered, as he sent them away, for knowing their secret sympathies, he feared they might betray him.

Abdullah, belittled by the rejection of his allies, lost no time in trying to spread anxiety in the soldiers' ranks by perfidious remarks such as these: 'Mohammad listens to the chatter of good-for-nothing folks, and spurns the good advice I give him. Why go to face certain death?' In this way, he succeeded in decoying a third of the little army, thus reduced to about seven hundred men and, at the head of the deserters, he turned back on the road to Al-Madinah, followed by the hooting of the true Believers.

The next morning, on a Saturday, the eleventh day of the month of Shawwal, before daybreak, the Prophet ordered the tents to be folded. He asked for a guide clever enough to lead his troops, unseen by the enemy, to the Jabl-ul-Uhud, a mountain rising isolated in the plain. Abu Haythama came forward and led them through the orchards and palm-tree plantations of the Banu Harith.

The owner of one of these gardens, a "Hypocrite," named Mirba, his eyes eaten away by ophthalmia, rose up as he heard Mohammad's footsteps at the head of his troops, and shouted to him: 'If even it were true that thou art the Prophet of Allah, I would not authorise thee to go through my garden!' Picking up a clod, he added: 'By Allah! if I did not fear to strike someone else, I would hurl this earth in thy face.' The Believers wished to punish the insolence of the "Hypocrite" by taking his life, but Mohammad restrained them, saying: 'Kill him not, for he is blind. His heart is as blind as his eyes.'

Along this by-path, and concealed behind the thick foliage of the orchards, the Mussulmans reached the mountain of Uhud before sunrise, without having been caught sight of by their foes.

The Prophet arranged his forces for the fight. They had the mountain behind them; their left wing being covered by the pass of Ainin, so that there was no fear of being turned. To be more sure, he posted Ibn Jubayr above this defile, with fifty of his most skilful archers, to whom Mohammad gave the following strict order: 'If the idolaters' cavalry attempt to outflank us, by slipping through the ravine, repulse them with showers of arrows. But whether the enemy should be above or below us, remain steadfast at your post, and whatever befalls, take care not to go forward!'

At this juncture, a loud outcry was heard resounding in the direction of the plain. The Makkans had just perceived the Believers who, with the oblique rays of the sun playing on their spears, stood out in glowing relief on the rocky slopes of the Jabal-ul-Uhud. Exactly as the Prophet had foreseen, the enemy's army, its right wing directed by Khalid ibn Walid, the terrible, and its left wing commanded by Ikrimah, son of Abu Jahal, spread itself out in a semi-circle, so as to surround and turn the Mussulmans.

Abu Sufyan, chieftain of the Infidels, trying to wound the vanity of the Banu Abdi'd-Dar, guarding the flag, called to them thus: 'O ye who carried our standard at Badr, remember the disaster of which the blame must be laid on you. A soldier should follow the flag, but ye fled with it. If this day ye fear to be unable to defend it, let me confide it to other hands.' Stung to the quick by such an insult, the Banu Abdi'd-Dar threw up their heads boldly. 'We shall know how to guard our flag,' said they; 'and if we are alive to-morrow, thou shalt do justice to our valour.'

Hind now came forward, leading her companions to take their stand behind the guardians of the flag. And the women sang:

"Courage! O sons of the Abdi'd-Dar!--Courage! O defenders of the women at your heels!--Strike with every blade!--We are daughters of the star of Tariq--Our feet glide on soft carpets.--Pearls glisten in our necklaces--And musk perfumeth our tresses.--If ye show a bold front to the enemy, we will embrace you!--Should you flee from the foe, we shall repulse you--And you will be dishonoured eternally by our scorn!"

On the side of the Believers, the Prophet was not sparing of encouragement. 'Who among you,' he exclaimed, offering a glistening sword, 'is capable of giving this weapon its due?'--'And what is its due, prithee?' asked Abu Dujana, coming forward.--'Its due is to strike with its blade till it be twisted!'--'Well then, I swear to give it its due!'

Abu Dujana was a redoubtable warrior. He received the sabre from Mohammad's hands and, rolling round his head a red turban that he never wore, except on great occasions when death was nigh, he strode superbly up and down in front of the ranks. 'Such defiant bearing would give rise to Allah's wrath,' the Prophet declared, 'on any other occasion but this.'

Among the enemy was an inhabitant of Medinah, Abu Amir, converted to Christianity and nicknamed "Ar Rahib," which means "the Monk." Having got into his head that he could lead a few of his fellow-countrymen in the Aus tribe astray from the cause of Islam, he went and stood before them, saying: 'O "qawm" of the Aus! 'tis I, Abu Amir, a son of your soul. Will ye not hear me out?'--'May Allah refuse thee all favour, O scoundrel!' they replied. Choking with shame and rancour, "the Monk" went away, after picking up a pebble which he threw in fury at them.

When "the Monk" had retired, an idolater of terrible appearance, bestriding a gigantic camel, advances; challenging the Believers thrice. At the third provocation, Zubayr stepped out of the ranks. With the leap of a panther, he sprang on to the camel's rump, threw his arms round his adversary, and rolling with him on the ground, never let go his hold until he had torn his throat open.

Seeing the combat beginning, Abu Dujana could restrain himself no longer. He drew his sword. 'There is no good fortune in the ranks of cowards!' he exclaimed. 'I strike with the sword of Allah and His Prophet!' The scarlet turban was seen digging into the very centre of the enemy's massed troops like a glowing brand.

By dint of prodigies of audacity, he struck down all those he met on his way, when suddenly he found himself facing a strange being who, vomiting forth the vilest blasphemy, was followed by a crowd of girls playing on tabors. Abu Dujana brandished his blade over his adversary's head, but on hearing the piercing shrieks uttered by Hind, he recognised her. The sword of the Prophet was rendered generous by him, for he knew it ought not to strike a woman.

Following Abu Dujana's onslaught, the battle raged furiously and all the combatants were at grips. Arshah, the Quraish standard-bearer, was struck down by Hamzah, and showed all his teeth in the snarling grin of death. Siba-al-Ghassani picked up the flag, and challenged his companion's conqueror. 'Come a little nearer, O son of the procuress!' replied Hamzah; and at a single stroke, he made him share the fate of Arshah.

Wishing to avenge his uncle Tahaimah, slain at Badr by Hamzah, Zubayr ibn Mutam promised to free his Abyssininan slave, Al-Uhayha, if he succeeded in killing Hamzah.